[Advaita-l] adhikara for jivanamukti
H S Chandramouli
hschandramouli at gmail.com
Mon Sep 12 08:29:37 EDT 2022
On Fri, 22 Jul 2022, Bhaskar YR wrote
<< I don't see bhAshyakAra anywhere saying ONLY sanyasi is eligible for
mOksha/Jeevan mukti. Please let me know where should I refer >>,
I did not respond earlier as I waited to see what references Sri Jaldhar
Ji would furnish. I am citing below some references in this context. I am
really not entering into any discussions on this issue as this has already
been discussed quite a few times, possibly with the same participants. But
I am not sure if the following references were cited earlier.
Aitareya Up Introduction
<< अविदुषापि मुमुक्षुणा पारिव्राज्यं कर्तव्यमेव ; तथा च ‘शान्तो दान्तः’ (बृ.
उ. ४ । ४ । २३)
इत्यादिवचनं प्रमाणम् । शमदमादीनां चात्मदर्शनसाधनानामन्याश्रमेष्वनुपपत्तेः ।
<< aviduShApi mumukShuNA pArivrAjyaM kartavyameva ; tathA cha ‘shAnto
dAntaH’ (bRRi. u. 4 | 4 | 23) ityAdivachanaM pramANam | shamadamAdInAM
chAtmadarshanasAdhanAnAmanyAshrameShvanupapatteH | >>
Translation (Swami Gambhirananda) << And monasticism is obligatory even
for the unillumined soul that hankers after emancipation. With regards to
this matter, the sentence ** Therefore he who knows thus becomes
self-controlled, calm etc (BU 4-4-23) can be cited as authoritative.
Beside, such means for the Realization of the Self as physical and mental
control etc are incompatible with other stages of life >>.
Mundaka Up Introduction
<< न हि ब्रह्मात्मैकत्वदर्शनेन सह कर्म स्वप्नेऽपि सम्पादयितुं शक्यम् ;
विद्यायाः कालविशेषाभावादनियतनिमित्तत्वाच्च कालसङ्कोचानुपपत्तेः । यत्तु
गृहस्थेषु ब्रह्मविद्यासम्प्रदायकर्तृत्वादि लिङ्गं न तत्स्थितं न्यायं
बाधितुमुत्सहते ; न हि विधिशतेनापि तमःप्रकाशयोरेकत्र सद्भावः शक्यते कर्तुम् ,
किमुत लिङ्गैः केवलैरिति । >>
<< na hi brahmAtmaikatvadarshanena saha karma svapne.api sampAdayituM
shakyam ; vidyAyAH kAlavisheShAbhAvAdaniyatanimittatvAchcha
kAlasa~NkochAnupapatteH | yattu gRRihastheShu
brahmavidyAsampradAyakartRRitvAdi li~NgaM na tatsthitaM nyAyaM
bAdhitumutsahate ; na hi vidhishatenApi tamaHprakAshayorekatra sadbhAvaH
shakyate kartum , kimuta li~NgaiH kevalairiti | >>
There could be many more. I have presented only a few.
Bhaskar Ji may like to refer these portions of the Bhashya and decide for
himself if these are adequate .
On Mon, Sep 12, 2022 at 11:18 AM Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> [Was: RE: Bajanai sambradayam]
> On Fri, 22 Jul 2022, Bhaskar YR wrote:
> Sorry for the late response. During Shravan masa my abhishek takes 2-3
> hours then we had Kevda Trij, Ganesh utsava, anant choudash, sharad
> purnima etc. and I'm just finding time again now. I've changed the title
> as the subject has changed somewhat from the earlier topic.
> >> For jeevanmukti karma tyAga (Ashrama sannyasa where sanyasi formally
> >> takes the initiation and leaves yajnOpavita, veda karma etc.) or karma
> >> phala tyAga rUpa sannyasa is must??
> Neither. Remember we had discussed that the paramahamsa is an atyashrami,
> one who is beyond the four ashramas. What does that mean? Well, the
> vyavaharic world is run on the basis of samkalpa (intention.) "I will do
> this" or "I will do that." In a vidhi or in a contract etc. Samkalpa is
> formally stated but it can also be a mere thought maybe not even a fully
> conscious one. Even the karmayogi who says "I will renounce the fruit of
> karma" or the karma sannyasi who says "I will renounce all actions" is
> expressing samkalpa. But for the vidvan paramahamsa there is no
> intention, actionlessness is his very nature.
> Have you ever just slapped yourself in the face? That's crazy right? You
> never took a vow, "I will not slap myself in the face" it's just something
> that would never occur to you to do. The paramahamsa also simply does not
> feel the need to act.
> At this point, one may ask what then is the point of sannyasa ashrama. I
> think I've given the analogy before of when the municipality is doing
> roadwork, they put orange cones all around. This is not for the benefit
> of workers digging the hole but so that unwary passers by do not
> accidently fall in. The sannyasi is partly apart from society but also
> partly in it. The sadhanas he does as a Vedantin are not necessarily
> appropriate for all. Society has temptations which may cause him to
> deviate from his sadhana. The customs of sannyasa remind both sides of
> their difference.
> >> sannyasa only dvija-s are eligible, only brAhmaNa-s can take Ashrama
> >> sannyasa at one place and at other place both brAhmaNa & kshatriya are
> >> eligible to take Ashrama sannyasa says bhAshyakAra and dvija-s who
> >> take sannyasa are eligible for mOksha / Jeevan mukti that means moksha
> >> will become AshramAdheena unlike avidyA nivrutti and by this sUdra-s
> >> like vidhura, strees like gArgi, atyaashrami-s like raikva,
> >> vAchaknavi, kings-s like janaka are not eligible for mOksha. Geeta
> >> bhAshya categorically insist on the importance of Ashrama sannyasa
> >> (karma tyAga) and at various other places also it has been said
> >> sannyasa is the most conducive Ashrama for doing the jnana sAdhana but
> >> I don't see bhAshyakAra anywhere saying ONLY sanyasi is eligible for
> >> mOksha/Jeevan mukti.
> > Please let me know where should I refer.
> It is best to refer to history and the living tradition to see how
> eligibility is carried out in practice. We have instances of orders who
> only accept Brahmana males but also instance of women, dvijetara etc.
> being accepted in other places.
> My personal opinion is that it is highly unlikely that one who is not a
> shrotriya Brahmana male will be able to achieve jivanmukti. But unlikely
> does not mean impossible. Anyone who has inclinations towards moksha
> should be encouraged to atleast try and if they fail in this life, there
> will be plenty of time in future lives.
> Jaldhar H. Vyas <jaldhar at braincells.com>
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